Jingu now issued her final orders, to the following effect:
"There must be no plundering.
"Despise not a few enemies, and fear not many.
"Give mercy to those who yield, but no quarter to the stubborn.
"The victors shall be rewarded; deserters shall be punished."
Then through her lips the G.o.ds spoke again: "The Spirit of Peace will always guide and protect you. The Spirit of War will guide your ships across the seas."
It must here be remarked that the annals of j.a.pan do not seem to be in full harmony. In the days of Sujin the civilizer, a century and a half earlier, we are told that there was regular communication between Corea and Kiushiu, and that a prince of Corea came to j.a.pan to live; while the story of Jingu seems to indicate that Corea was absolutely unknown to the islanders. There were none to pilot the fleet across the seas, and the generals seemed ignorant of where Corea was to be found, or of the proper direction in which to steer. They lacked chart and compa.s.s, and had only the sun, the stars, and the flight of birds as guides. As Noah sent out birds from his ark to spy out the land, so they sent fishermen ahead of the fleet, and with much the same result. The first of these messengers went far to the west, and returned with the word that land was nowhere to be seen. Another messenger was sent, and came back with cheering news. On the western horizon he had seen the snowy peaks of distant mountains.
Inspired by this report, the adventurers sailed boldly on. The winds, the waves, the currents, all aided their speed. The G.o.ds even sent shoals of huge fishes in their wake, which heaped up the waves and drove them forward, lifting the sterns and making the prows leap like living things.
At length land was seen by all, and with shouts of joy they ran their ships ash.o.r.e upon the beach of Southern Corea. The sun shone in all its splendor upon the gallant host, which landed speedily upon the new-found sh.o.r.es, where it was marshalled in imposing array.
The Coreans seem to have been as ignorant of geography as the j.a.panese.
The king of this part of the country, hearing that a strange fleet had come from the east and a powerful army landed on his sh.o.r.es, was lost in terror and amazement.
"Who can these be, and whence have they come?" he exclaimed. "We have never heard of any country beyond the seas. Have the G.o.ds forsaken us, and sent this host of strangers to our undoing?"
Such was the fear of the king that he made no resistance to the invaders. Corean envoys were sent to them with the white flags of peace, and the country was given up without a fight. The king offered to deliver all his treasures to the invading host, agreed to pay tribute to j.a.pan, and promised to furnish hostages in pledge of his good faith. His n.o.bles joined with him in his oath. The rivers might flow backward, they declared, or the pebbles in the river-beds leap up to the stars, but they would never break their word.
Jingu now set up weapons before the gate of the king in token of her suzerainty and of the peace which had been sworn. The spoils won from the conquered land consisted of eighty ships well laden with gold and precious goods of every kind the country possessed, while eighty n.o.ble Coreans were taken as hostages for the faith of the king. And now, with blare of trumpet and clash of weapons, with shouts of triumph and songs of praise to the G.o.ds, the fleet set sail for home. Two months had sufficed for the whole great enterprise.
Nine empresses in all have sat upon the throne of j.a.pan, but of these Jingu alone won martial renown and gained a great place in history. The j.a.panese have always felt proud of this conquest of Corea, the first war in which their armies had gone to a foreign country to fight. They had, to use their common phrase, made "the arms of j.a.pan shine beyond the seas," and the glory of the exploit descended not only on the Amazon queen, but in greater measure upon her son, who was born shortly after her return to j.a.pan.
The j.a.panese have given more honor to this son, still unborn when the conquest was achieved, than to his warlike mother. It was in him, not in his mother, they declare, that the Spirit of War resided, and he is now worshipped in j.a.pan as the G.o.d of War. Ojin by name, he became a great warrior, lived to be a hundred and ten years old, and was deified after his death. Through all the centuries since he has been worshipped by the people, and by soldiers in particular. Some of the finest temples in j.a.pan have been erected in his honor, and the land is full of shrines to this Eastern Mars. He is represented with a frightful and scowling countenance, holding in his arms a broad, two-edged sword. In all periods of j.a.panese art a favorite subject has been the group of the snowy-bearded Takenouchi, the j.a.panese Methuselah, holding the infant Ojin in his arms, while Jingu, the heroic mother, stands by in martial robes.
_THE DECLINE OF THE MIKADOS._
Our journey through j.a.panese history now takes us over a wide leap, a period of nearly a thousand years, during which no event is on record of sufficient interest to call for special attention. The annals of j.a.pan are in some respects minute, but only at long intervals does a hero of importance rise above the general level of ordinary mortals. We shall, therefore, pa.s.s with a rapid tread over this long period, giving only its general historical trend.
The conquest of Corea was of high importance to j.a.pan. It opened the way for a new civilization to flow into the long isolated island realm. For centuries afterwards Corea served as the channel through which the arts and thoughts of Asia reached the empire of the mikados. We are told of envoys bearing tribute from Corea of horses, and of tailors, and finally a schoolmaster, being sent to j.a.pan. The latter, Wani by name, is said to have introduced the art of writing. Mulberry-trees were afterwards planted and silk-culture was undertaken. Then came more tailors, and after them architects and learned men. At length, in the year 552, a party of doctors, astronomers, astrologists, and mathematicians came from Corea to the j.a.panese court, and with them a number of Buddhist missionaries, who brought a new religion into the land.
Thus gradually the arts, sciences, letters, and religions of Asia made their way into the island kingdom, and the old life of j.a.pan was transformed. A wave of foreign civilization had flowed across the seas to give new life and thought to the island people, and the progress of j.a.pan from the barbarism of the far past towards the civilization of the present day then fairly began.
[Ill.u.s.tration: Shuzenji Village, Idzu]
Meanwhile, important changes were taking place in the government. From the far-off days of Jimmu, the first emperor, until a century after Buddhism was introduced, the mikados were the actual rulers of their people. The palace was not a place of seclusion, the face of the monarch was visible to his subjects, and he appeared openly at the head of the army and in the affairs of government. This was the golden age of the imperial power. A leaden age was to succeed.
The change began in the appointment by Sujin of shoguns or generals over the military departments of the government. Gradually two distinct official castes arose, those in charge of civil affairs and those at the head of military operations. As the importance of these officials grew, they stood between the emperor and his subjects, secluding him more and more from the people. The mikado gradually became lost to view behind a screen of officialism, which hid the throne. Eventually all the military power fell into the hands of the shoguns, and the mikado was seen no more at the head of his army. His power decayed, as he became to the people rather a distant deity than a present and active ruler. There arose in time a double government, with two capitals and centres of authority; the military caste became dominant, anarchy ruled for centuries, the empire was broken up into a series of feudal provinces and baronies, and the unity of the past was succeeded by the division of authority which existed until far within the nineteenth century. The fact that there were two rulers, in two capitals, gave the impression that there were two emperors in j.a.pan, one spiritual and one secular, and when Commodore Perry reached that country, in 1853, he entered into a treaty with the shogun or "tyc.o.o.n," the head of the military caste, under the belief that he was dealing with the actual ruler of j.a.pan. The truth is, there has never been but one emperor in j.a.pan, the mikado. His power has varied at times, but he is now again the actual and visible head of the empire, and the shoguns, who once lorded it so mightily, have been swept out of existence.
This explanation is necessary in order that readers may understand the peculiar conditions of j.a.panese history. Gradually the mikado became surrounded by a hedge of etiquette which removed him from the view of the outer world. He never appeared in public, and none of his subjects, except his wives and his highest ministers, ever saw his face. He sat on a throne of mats behind a curtain, even his feet not being allowed to touch the earth. If he left the palace to go abroad in the city, the journey was made in a closely curtained car drawn by bullocks. To the people, the mikado became like a deity, his name sacred and inviolable, his power in the hands of the boldest of his subjects.
Buddhism had now become the official religion of the empire, priests multiplied, monasteries were founded, and the court became the chief support of the new faith, the courtiers zealously studying the sacred books of India, while the mikado and his empress sought by every means to spread the new belief among their people.
An emperor thus occupied could not pay much attention to the duties of government, and the power of the civil ministers and military chiefs grew accordingly. The case was like that of the Merovingian monarchs of France and the Mayors of the Palace, who in time succeeded to the throne. The mikados began to abdicate after short reigns, to shave off their hair to show that they renounced the world and its vanities, to become monks and spend the remainder of their days in the cloister.
These short reigns helped the shoguns and ministers in their ambitious purposes, until in time the reins of power fell into the hands of a few great families, who fought furiously with one another for the control.
It is with the feuds of these families that we have now to do. The mikados had sunk out of sight, being regarded by the public with awe as spiritual emperors, while their ministers rose into power and became the leaders of life and the lords of events in j.a.pan.
First among these n.o.ble families to gain control was that of the Fujiwara (Wistaria meadow). They were of royal origin, and rose to leading power in the year 645, when Kamatari, the founder of the family, became regent of the empire. All the great offices of the empire in time fell into the hands of the Fujiwaras: they married their daughters to the mikados, surrounded them with their adherents, and governed the empire in their name. In the end they decided who should be mikado, ruled the country like monarchs, and became in effect the proprietors of the throne. In their strong hands the mikado sank into a puppet, to move as they pulled the strings.
But the Fujiwaras were not left to lord it alone. Other great families sought a share of the power, and their rivalry often ended in war and bloodshed. The most ancient of these rivals was the family of the Sugawara. Greatest in this family was the renowned Sugawara Michizane, a polished courtier and famous scholar, whose talents raised him to the highest position in the realm. j.a.pan had no man of greater learning; his historical works became famous, and some of them are still extant. But his genius did not save him from misfortune. His rivals, the Fujiwara, in the end succeeded in having him banished to Kiushiu, where, exposed to dire poverty, he starved to death. This martyr to official rivalry is now worshipped in j.a.pan as a deity, the patron G.o.d of literature and letters. Temples have been erected to him, and students worship at his shrine.
At a later date two other powerful families became rivals for the control of the empire and added to the anarchy of the realm. The first of these was the Taira family, founded 889 A.D., whose members attained prominence as great military chiefs. The second was the Minamoto family, founded somewhat later, which rose to be a powerful rival of the Taira, their rivalry often taking the form of war. For centuries the governmental and military history of j.a.pan was made up of a record of the jealousies and dissensions of these rival families, in whose hands lay war and peace, power and place, and with whose quarrels and struggles for power our next tales will be concerned.
_HOW THE TAIRA AND THE MINAMOTO FOUGHT FOR POWER._
In the struggle of the great families of j.a.pan for precedence, the lords of the Fujiwara held the civil power of the realm, while the shoguns, or generals, were chosen from the Taira and Minamoto clans. Bred to arms, leading the armies of the empire in many a hard-fought war, making the camp their home, and loving best the trumpet-blast of battle, they became hardy and daring warriors, the military caste of j.a.pan. While war continued, the shoguns were content to let the Fujiwara lord it at court, themselves preferring the active labors of the field. Only when peace prevailed, and there were no enemies to conquer nor rebels to subdue, did these warriors begin to long for the spoils of place and to envy the Fujiwara their power.
Chief among those thus moved by ambition was Kiyomori, the greatest of the Taira leaders. As a boy he possessed a strong frame and showed a proud spirit, wearing unusually high clogs, which in j.a.pan indicates a disposition to put on lordly airs. His position as the son of a soldier soon gave him an opportunity to show his mettle. The seas then swarmed with pirates, who had become the scourge alike of Corea and of j.a.pan and were making havoc among the mercantile fleets. The ambitious boy, full of warlike spirit, demanded, when but eighteen years of age, to be sent against these ocean pests, and cruised against them in the Suwo Nada, a part of the Inland Sea. Here he met and fought a shipload of the most desperate of the buccaneers, capturing their vessel, and then attacking them in their place of refuge, which he destroyed.
For years afterwards Kiyomori showed the greatest valor by land and sea, and in 1153, being then thirty-six years of age, he succeeded his father as minister of justice for j.a.pan. Up to this time the families of the Taira and the Minamoto had been friendly rivals in the field. Now their friendship came to an end and was succeeded by bitter enmity. In 1156 there were rival claimants for the throne, one supported by each of these great families. The Taira party succeeded, got possession of the palace, and controlled the emperor whom they had raised to the throne.
Kiyomori soon attained the highest power in the realm, and in him the military caste first rose to pre-eminence. The Fujiwara were deposed, all the high offices at court were filled by his relatives, and he made himself the military chief of the empire and the holder of the civil authority, the mikado being but a creature of his will.
History at this point gives us a glimpse of a curious state of affairs.
Go-Shirawaka, the emperor whom Kiyomori had raised to the throne in 1156, abdicated in 1159, shaved off his hair, and became a Buddhist monk, professing to retire from the world within the holy cloisters of a monastery. But nothing was farther from his thoughts. He was a man of immoral desires, and found his post on the throne a check to the debaucheries in which he wished to indulge. As a monk he exercised more power than he had done as a mikado, retaining the control of affairs during the reigns of his son and his two grandsons. The ranks and t.i.tles of the empire were granted by him with a lavish hand, and their disposition was controlled by Kiyomori, his powerful confederate, who, in addition to raising his relatives to power, held himself several of the highest offices in the realm.
The power of the Taira family increased until sixty men of the clan held important posts at court, while their lands spread over thirty provinces. They had splendid palaces in Kioto, the capital, and in f.u.kuwara, overlooking the Inland Sea. The two sons of Kiyomori were made generals of high rank, and his daughter became wife of the emperor Takakura, a boy eleven years of age. The Taira chief was now at the summit of power, and his foes in the depths of distress. The Fujiwara, who had no military power, were unable to contend with him, and his most dangerous rivals, the Minamoto, were slain or driven into exile.
Yos.h.i.tomo, the head of the house, was a.s.sa.s.sinated by a traitor bribed by Kiyomori, his oldest son was beheaded, and the others--whom he thought to be the last of the Minamoto--were either banished or immured in monasteries. All the reins of power seemed to be in the regent"s grasp.
The story is here diversified by a legend well worth repeating. One of the Minamoto, Tametomo by name, was an archer of marvellous powers. His strength was equal to that of fifty ordinary men, and such was the power of his right arm, which was shorter than his left, that he could draw a bow which four common archers could not bend, and let fly a shaft five feet long, with an enormous bolt as its head. This j.a.panese Hercules was banished from the court at the instigation of the Taira, the muscles of his arm were cut, and he was sent in a cage to Idzu.
Escaping from his guards, he fled to one of the smaller islands, and remained in concealment until his arm had healed. Here the great archer became governor of the people, and forbade them to pay tribute to the throne. A fleet of boats was despatched against him, but, standing on the strand, he sent an arrow hurtling through the timbers of the nearest vessel and sunk it beneath the waves. Then, shouting defiance to his foes, he shut himself up in his house, set fire to it, and perished in the flames. But another legend relates that he fled to the Loochoo Islands, where he became ruler and founder of their dynasty of kings. On the j.a.panese greenback notes is a picture of this mighty archer, who is shown grasping his bow after sinking the ship.
It was the purpose of Kiyomori to exterminate the family of his foes. In two instances he was induced to let sons of that family live, a leniency for which the Taira were to pay bitterly in the end. The story of both these boys is full of romance. We give one of them here, reserving the other for a succeeding tale. Yoritomo, the third son of Yos.h.i.tomo, was twelve years of age at the date of his father"s defeat and death. During the retreat the boy was separated from his companions, and fell into the hands of an officer of the opposite party, who took him as prisoner to Kioto, the capital. Here the regent sentenced him to death, and the day for his execution was fixed. Only the tender heart of a woman saved the life of one who was destined to become the avenger of his father and friends.
"Would you like to live?" the boy"s captor asked him.
"Yes," he replied; "my father and mother are both dead, and who but I can pray for their happiness in the world to come?"
The feelings of the officer were touched by this reply, and, hoping to save the boy, he told the story to the step-mother of Kiyomori, who was a Buddhist nun. The filial piety of the child affected her, and she was deeply moved when the officer said, "Yoritomo is much like Prince Uma."
Uma had been her favorite son, one loved and lost, and, her mother"s heart stirred to its depths, she sought Kiyomori and begged him to spare the boy"s life. He was obdurate at first, worldly wisdom bidding him to remove the last scion of his foes, but in the end he yielded to his mother"s prayer and consented to spare the child, condemning him, however, to distant exile. This softness of heart he was bitterly to regret.
Yoritomo was banished to the province of Idzu, where he was kept under close guard by two officers of the Taira. He was advised by a friend to shave off his hair and become a monk, but a faithful servant who attended him counselled him to keep his hair and await with a brave heart what the future might bring forth. The boy was shrewd and possessed of high self-control. None of the remaining followers of his father dared communicate with him, and enemies surrounded him, yet he restrained all display of feeling, was patient under provocation, capable of great endurance, and so winning in manner that he gained the esteem even of the enemies of his family.